THE KING ENTERS HIS CAPITAL.
Our arrival at the unpleasant domicile which was to be our home for
nearly two months was a signal for the Buko-no Uro to begin
operations.[318] This _belle tête de mort_ craved an audience, and,
after the customary “ambages,” requested me to open before him the four
boxes of presents forwarded by Her Majesty’s Government. His object was
to secure the first news for the royal ears, hoping thereby—excuse the
phrase—to curry a little favour. The boxes had been stored in his own
magazine; however, I of course refused to touch them, except inside the
palace, and I told him to meddle with them at his peril. He pleaded
usage, and the custom of the country. I rejoined that it was a false
plea, the present being the first mission from Her Majesty’s Government
to the King, consequently that there could be no precedent. Hoping,
however, thereby to exert some influence in the matter of human
sacrifice, I read out my “Message,” as instructions are locally called,
and regretted to receive only the stereotyped replies. The Buko-no,
however, was duly warned, that if any attempt was made to put to death
victims in our presence, it would be the signal for our return to
Whydah. Which was, of course, duly reported.
The next day, December 21, was to witness the King’s ceremonious return
to his capital. At noon, a dusty-browed messenger rushed in, saying that
royalty was approaching; and we heard cannon-shots, denoting that the
King was halted at the Adan-blon-noten, receiving the homage of his war
chiefs. The Buko-no ordered out his horse and “tail,” and presently came
in a green sheet to fetch his strangers. I was taken in for the first,
and not the last, time before the day of our dismissal. The fact is,
this veteran so believed in the usage of Dahome, that he considered us
to be, like other white men, during our residence at the capital, mere
slaves of the King. I flatter myself that when we left he had greatly
modified that opinion. On this occasion, our uniforms having been left
at Kana, we were compelled to wear the ordinary mourning attire of
Englishmen when they want to be merry. As the King approved of this
proceeding, I resolved for the future to confine uniform to the more
ceremonious occasions within the palace.
We rode in our hammocks by a short cut, instead of down the broad south-
western road, flanking the Agbome Palace. The sun was deadly, not being
tempered by the sea-breeze, which, at this season, rarely blows before
three P.M. We then turned southwards, along a large thoroughfare,
towards the Akochyo-’gbo-nun gate.[319] These streets are formed, like
those of Whydah, by the walls of the habitations, thus giving them a
populous look: they are, however, mere shams, and forest-bush rises
close behind them. On the right there is an open space, with a 10 iron-
gun battery scattered upon the ground. We furled our umbrellas, and,
dismounting, marched through the gate, a gap in an incontinuous wall,
like that before described. It opened upon the Uhun-jro[320] market, a
broad space, whence the huts had been cleared, and where men were
raising a scaffold of tree trunks, barked, and rudely squared. On the
other side was the tattered wall of the royal precincts: the lowest of
the five courses of mud masonry was much injured by contact with the
ground. Passing under a scatter of trees, where women were seated,
vending edibles, we remarked a man standing gagged,[321] in front of a
drummer, and we were told that he was a criminal, left for execution at
the next Customs. Here the pace was quickened (it is not respectful to
pass the Palace except in a hurry), and a summons from the King must be
obeyed with ostentatious alacrity. On the left of the road, and
distinguished by the careful sweeping of the space in front, is a large
fetish-house, a long shed, called Nesu-hwe, and dedicated to Nesu, the
peculiar Dahoman fetish, the tutelary numen of the empire.
Turning to the south, we dismounted, as the rule is, at the south-
eastern corner of the Komasi Palace, built, as I have said, by King
Gezo. We passed the Komasi gate, the usual barn, with twenty-seven
wooden posts, and with the two stunted and pollarded trees forming, with
a bamboo, the _forca_, common to every palace gate. To the cross-pieces
hung the normal Jo-susu, a little square mat, with narrow perpendicular
stripes, alternately red and black, and a calabash, painted in ruddy and
whitey-red speckled sections, like those of a melon, and by bundles of
Bo-so, freshly painted Bo-sticks or truncheons, at each side, completed
the defences of the entrance. From this the ruler will issue to perform
the Customs, and his seat will be a little to the proper right of the
door.[322] At the time only a few men and women soldiery, with tall
white bonnets, like Sepoys’ shakoes in former times, lounged at the
gate. Thence, guided by the Buko-no, whose band was never silent, we
went to a tall tree, near the Agwaji, or southern gate; a large thatch,
with sixteen mud pillars; and we placed our stools under its thin shade,
witnessing the usual dancing.
The space about the Palace is clear, as in Great Benin; but here there
are no strews of skulls and skeletons. The only fragment of a man was a
cranium, nailed together with a white flag to the trunk, under the
lowest boughs of a large tree opposite the Komasi gate. As usual in
Yoruba towns, where they build loosely to avoid the fires which annually
devastate elbowing Lagos, the open space in which the multitude will
gather for the Customs was scattered over with palms, calabashes, and
figs, with a natural ablaqueation, their roots having been bared by
rain. There were, besides two mean fetish-houses, only three remarkable
objects in it. The first was a scaffolding, gradually rising, opposite
the palace. The next was the Adanzan, a round house, with rough posts,
supporting a conical thatch roof, capped with a white pennon. The two
opposite entrances were each flanked by two small sentinel huts, with
clay walls, and shaped somewhat like old bee-hives. The interior showed
two flights, each of eight mud steps, barred against intruders, and the
interior was concealed by screens of matting. Before campaigning, the
King here swears, in the presence of his soldiery, what he will do, and
listens to their terrible boasting of valour. On such occasions, the
roof and screens are removed.[323] The third was a fine Bombax, enclosed
in a dwarf mud wall, and called Bwekon-uhun, the Bwe-kon cotton-wood,
under which Gezo used to sit before he built the Komasi Palace. The name
Bwe-kon,[324] meaning a happy or auspicious spot, is also applied to the
large southern and detached suburb, divided from the royal house by the
open space, and by three wall-less sheds, where the troops sit. It
contains the Bwe-kon Hwe-’gbo, or big house, built by Agongoro
(Wheenoohew). The other tenements are those of men about Court, and many
Aja and Takpa[325] captives are settled here. Beyond Bwe-kon, again, is
the Jegbe Palace, of which more hereafter.
We observed the place narrowly, on account of its connection with the
coming executions. Long strings of people, especially women, who
apparently do little else, were passing to and fro, carrying on their
heads monstrous baskets and calabashes, “wide as the old Winchester
bushel,” with food for their mistresses the soldieresses. Shortly after
1 P.M. two umbrellas, white and pink, preceded by musketeers, announced
the arrival of Agbota, senior Governor of Whe-gbo, and of Azogbe, his
lieutenant. They rode followed by four red caps, the Porto Novian
“alufas”: the latter seated themselves a little to our right, under the
same tree, but not on chairs.
The next move was the approach of five musketeers bringing provision
from the King; one basket containing “Akansan” in leaves, and a bowl of
palm stew, the other full of papaws and oranges. Guests are rationed
from the palace during their stay in Agbome, where it is almost
impossible to buy a sufficiency of food even for a small party; but the
allowance, which is at first liberal, soon waxes small by degrees,
especially after the presents are given, and ends in semi-starvation.
The King is, doubtless unaware of this proceeding, which all agree comes
from the women officials to whom the royal order has been issued:
perhaps, when the time of _disette_ is setting in, a bribe to the
“English mother” would put off the evil day. Other slaves then came up,
bringing the card-table and the old liqueur-case, wherein we found
something withal to pass the time. But it is with potables here as with
edibles; the stranger begins with the best in the cellar, and ends with
trade gin and rum. We soon found the necessity of being accompanied by a
little canteen, the gift of my amiable and enterprising friend, Paul du
Chaillu; and it rendered us true service.
Presently, riding a little nag, as if on a side saddle, and shaded by an
umbrella hat of woven palm leaves, came the Prince Chyudaton, sucking
the usual lettuce leaf, and accompanied by the normal retinue. He lay
down on a mat beside his old friend the Buko-no, for whom he entertains
a supreme contempt, regarding him, from the proud stand-point of his own
civilization, as an ancient bushman who knows nothing of the whites.
They ate some “Akansan,” and drank water, of which these people always
carry a store in bottles, covered, for coolness, with quilted jackets.
After joining us in a glass of the royal liquor, they propped their
heads on their footstools and slept—the Dahoman practice to while away
time. A lately captured Abeokutan was brought before us; he danced, and
seemed to anticipate “capital fun.” This is a proof, if one be required,
that in Dahome all male adult captives are not killed or sold, and we
afterwards saw many of his brotherhood.
At 3.45 P.M., after causing us to sit three mortal hours—these people
have no bowels of compassion—a long line of flags and umbrellas,
debouching from the eastern road,[326] formed in masses at the other end
of the open space, somewhat as in a theatre. Then, with the braying of
trumpets and the beating of drums, they began to pass round in review
order. The right shoulder is presented to the King’s gate, the
Pradakshina of the Hindus, opposed to the Arab Tawáf, or
circumambulation, which turns the left side to a venerated object; and
we shall observe this in all future processions. The Captains danced and
skipped like the Salii, their attendants firing and skirmishing before
them. As is customary, the juniors came first, five warriors and
worthies of the King leading the rest.[327] They were followed by the
Po-su, the “place” of the Matro, and the Gau, in a black felt, riding a
“tattoo,” and accompanied by his agminal umbrella, of red, blue, and
buff colours. Followed three caboocers,[328] and two of the King’s half-
brothers, Bosu Sau and Nuage. The 15th was Assoyon, under a white
umbrella, with twelve men dancing and sham-fighting before him; followed
by Assogban and Akhokhwe, a half-brother of the King, with a fancy
umbrella and an escort of seventeen men. Two other caboceers[329]
preceded the place of Chyudaton, who was sitting with us, and the
21st[330] umbrella ushered in the Bi-wan-ton, a man with a pleasant
expression, whose escort was a fancy umbrella and ten men. The Adanejan,
habited in a red and blue tunic, and riding, woman-like, a little pony,
was preceded by sixty men, firing and dancing, accompanied by plain red
and white fancy flags, and followed, like most of the others, by his big
drum on a man’s head, another beating it from behind, as if braining it.
After a short pause, the old Adukonun, a brother of the late king,
advanced, followed by the Tokpau, a war chief, who fired his gun from
the shoulder, under an umbrella speckled white and blue. The 26th party,
that of the Awobi, preceded the Yevo-gan of Whydah with a French
tricolour, a white umbrella, and an escort of fifty men: he rode, and
waved hands to us as he passed. Four other worthies ushered in the
highest official of the empire, the senior Min-gan. His dress was a war-
tunic and a Lagos smoking-cap; with pipe in mouth he rode a nag
handsomely caparisoned, under a white fancy umbrella. He was numerously
escorted, and was followed by a big drum, and by rattles, discoursing
hideous music. Being a man of the old school, he studiously avoided
looking towards us, lest he might be compelled to salute.
The lesser chiefs, after passing once round the square, if I may so call
it, crossed, and formed a line of umbrellas opposite the Komasi gateway.
The high dignitaries performed their circuits in the order before
described, the Min-gan immediately preceding the 33rd party, which was
that of the King.
The royal _cortége_ consisted of about 500 musketeers and blunderbuss
men: it was preceded by skirmishers, under the command of Adan-men-nun-
kon, “Blue” Captain. They were accompanied by one skull standard, and
eight flags, white, red, anchor-marked, and fancy; and they were
followed by two gorgeous umbrellas. Immediately in front of the King
were borne two leather shields, sections of cylinders, white, with black
patterns, upraised horizontally at the full length of the bearer’s arm.
They are a remnant of the old days, when the Dahoman soldiery was armed
with muskets, cutting swords, and shields; the latter carried by boy
squires, of whom one was told off for training to each man-at-arms. The
weapon is now looked upon as a kind of ægis. Near the shields stalked
two big “bold dragoons,” in brass helmets and huge black horse-
tails.[331] They had guns as long as spears. Behind them, in a white
calico case, and capped with a snowy plume, the iron Bo-fetish stick,
called “kafo,” announced the presence of royalty. The King rode under
four white umbrellas; and three parasols, yellow, purple, and blue-red,
were waved and twisted over him, to act as fans. When he passed before
us, exchanging salutes, there was the usual “Tohu wa Bohu,” a frantic
rush, filling the air with red dust, a swarming of men around him,
“riotously and routously,” and a _feu d’enfer_ from their weapons.
Following a huge fetish axe came the band, mostly boys, whose thirty
rattles, thirty cymbals, and dozens of drums, added their din to the
wildness of the spectacle. A crowd of slaves then appeared, laden with
large Gold Coast chairs, boxes and baskets of cowries, bottles,
decanters, and other articles: in fact, it was the commissariat, with a
suspicion of _bakhshísh_ or largesse. The rear was brought up by two
shabby war-umbrellas, white and blue, whilst a tattered flag announced
the _arrière-garde_.
The King went round twice, in an antiquated red-lined vehicle, a mongrel
between a cab and a brougham. It was drawn by men, who, at the third
circuit, raised it upon their shoulders:—the African labourer will do
the same with his wheelbarrow. The fourth and fifth tours were made in a
Bath chair, a late present from a committee of English philanthropes;
the sixth time it was carried aloft, like the carriage. The royal
circuits are usually three; the extraordinary number was possibly
intended to afford me an opportunity of “booking” the procession;
besides which, the ruler, being young, is, as will be remarked
throughout the Customs, fond of change. The King pressed his mouth with
a thick kerchief, to keep out the dust. As an old traveller says of the
Whydah monarch, “he seems of a good free temper, and full of mirth and
kindness, especially when he intends to beg a boon.” This day he looked
wearied and cross, an expression not unfrequent upon the brow of royalty
in all lands. We must consider, however, that he went a total of ten
circuits of the square, representing some five miles of dust and din. We
were afterwards informed that he had been slightly indisposed at Kana:
but had positively refused to break an appointment with his “white
friend.” Illness is rare with him: M. Wallon says he was sickly in
youth; despite reports he shows no traces of debility now. It is
wonderful to see the amount of labour which he endures in the form of
pleasure, and the cheerfulness which he maintains under his enjoyments:
he seldom misses a day in public, and he ends by tiring out the whole
Court.
When the male chiefs and soldiery had made their sixth round, they
joined the line of umbrellas on the south-east of the square. The King
then transferred himself and his most gorgeous canopies to the Amazonry,
which was massed at the mouth of the eastern road. Presently, preceded
by skirmishers, firing, and ringing their sharp bells, the women,
forming three corps, that they might appear the more numerous, dashed
into the square. The first brigade was that of the she-Ming-an, four
white umbrellas and two flags: some were in parade uniform, others in
their travelling garb—brown tunics. This small party was followed by its
band, and, at a short distance, by the twenty-one umbrellas and the five
flags of the she-Meu’s troop, concluding with their music. After three
turns, dancing, singing, and firing muskets and blunderbusses, they
retired to the east of the palace.
The royal body-guard, called the Fanti,[332] now appeared upon the
stage. Their skirmishers, young women in high training, performed with
great agility. Then came twelve fancy flags, escorted by half a dozen
razor women, who were followed by a platter, containing a calabash
adorned with skulls. Immediately before the King were two crimson
leather shields, held up as the others were by the men. The Monarch was
carried by twelve women, in a hammock of yellow silk, hanging from a
pole, about thirteen feet long, black, set with silver sharks, and shod
at both ends with brass. Three royal umbrellas, blue, red, and yellow,
defended him from the sun, and he was fanned by three parasols, which
were not the same as before. Again we remarked amongst this people the
inordinate hankering after change, novelty, and originality, even in the
most trivial matters, and the failure which results from their poverty
of, or rather their deficiency in, invention. After the royal hammock
came the bands—rattles, cymbals, and drums—with two white umbrellas; and
the rear was brought up by the baskets and baggage of the commissariat,
and by the flags of the _arrière garde_.
After the King had made four circuits, the beginning of the end was
shown by the old To-no-nun crouching near our table. “It” was dressed in
a blue velvet cap, a blanket jacket, and cotton tights, and “it” looked
more like a guenon than a human. Gelele halted opposite us, and sundry
of the elder Dakros brought for us four large coloured decanters of rum,
and small bottles of trade liqueur, which were received by the chief
eunuch. Strangers are sometimes addressed personally at the end of these
parades. On the present occasion, fatigue, souring temper, abridged
ceremony. The King and Fanti _cortége_ then stood aggrouped to the west
of the square, where a heavy salute of blunderbusses was fired. They
finally passed round to the east, and slowly defiled through the Komasi
gate, folding their umbrellas, in token that the “play” was done. The
men soldiers indulged in a frantic _carrousel_ opposite the palace,
furiously dragging the empty old brougham round and round, shouting,
screaming, and firing their weapons like madmen. We waited till the
square was clear of women, and at 5.45 P.M. we retired from the Laus-
Perennis of row and riot, with the usual finale to a Dahoman parade—a
headache. Our guides, the Buko-no and the Prince Chyudaton, retired to
_breakfast_.
[Footnote 318: The second is a Bo name, belonging to his father.]
[Footnote 319: Ako (tribe, family), chyo (all), agbo’nun (gate);
meaning, that all the world must come to visit Dahome.]
[Footnote 320: Uhun-jro, or Uhun-jlo, is derived from the fact that a
bombax from a conquered place was there transplanted by Gezo.]
[Footnote 321: The instrument is a Y-shaped stick; the sharp end touches
the palate, whilst the fork embraces the tongue, so that the criminal,
however much he may suffer, cannot cry out. The gag is used, because, if
a man speak to the King, he must be pardoned.]
[Footnote 322: I thereby mean the left side, as one stands opposite it.]
[Footnote 323: This was a ceremony introduced by King Gezo. I was told
that the present King keeps it up, but during my stay at Agbome it was
not performed.]
[Footnote 324: Bwe (happy), kon (living).]
[Footnote 325: Chapter xxi.]
[Footnote 326: The southern entrance is sometimes preferred.]
[Footnote 327: _Viz._, the Aloghan, Akpi, Dokhenun, Akati, and
Ahwibame.]
[Footnote 328: _Viz._, the Kade, Jogbwenun, and Apwejekun.]
[Footnote 329: _Viz._, the Akho, with a fancy umbrella and fourteen men,
and the Ukwenun, with a white umbrella and nineteen men.]
[Footnote 330: _Viz._, the Tokonun-vissau, who was on horseback.]
[Footnote 331: Mr. Norris mentions a troop of forty women, with silver
helmets: such wealth has long disappeared. A French merchant presented
to King Gezo 100 brilliant casques of _pompiers_.]
[Footnote 332: Or Gold Coast Corps, in somewhat better discipline than
the late unlamented G.C.A.]